Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the fourth section of the Law, called of the first word Vajera, that is, And (the Lord) appeared. See Gen. 6. 9.

Vers. 1. appeared] or, was seen of him, meaning [unspec 1] Abraham. This vision was to renew the promise of Isaac's birth; and to acquaint Abraham with God's purpose of destroying Sodom. And for us, to see how Abraham's faith wrought with his works; and by works, faith was made perfect, as I am. 2. 22. the aches] that is, the oke-grove, or the plain: see Gen. 13. 18. in the heat] that is, at • oone: as the Greek translateth it. At such time travellers wexe saint and hungry: heat also figureth afflictions, Mat. 13. 6. 21. Rev. 7. 16. the due time to show forth works of grace, Mat. 25. 35.

Vers. 2. three men] so they seemed at first to Abraham; [unspec 2] but he entertained Angels unawares, Heb. 13. 2. for one of these is called Jehovah, verse. 13. 14. 17. 20. 22. and Abraham after so acknowledged him as the Lord and Judge of all the earth, ver. 25. 27. And this was Christ, Rom. 10 9. John 5. 22. The other two were created Angels, Gen. 19. 1. The Hebrew Doctors here say; And behold three Angels were sent to Abraham our father: and they three were sent for three things, because it cannot be, that moe things then one should be sent by the hand of one of the high Angels. The first Angel was sent to show gladtidings unto Abraham our father, that Sarah should bear Isaac. The second Angel was sent to deliver Let from the overthrow (of Sodom.) The third Angel was sent to overthrow Sodom and Gomorrhah, Admah and Seboim: Targum Yerushalmi on Gen. 18. before him] or, against him; thus occasioning Abraham to come unto them: who presently ran; and so pursued hospitality, as the Apostle speaketh, Rom. 12. 13.

Vers. 3. Lord] the Hebrew Adonai is written [unspec 3] with long A in the end, which is the usual title of God, as is observed on Gen. 15. 2. The Greek also translateth it absolutely Lord, and the Chaldee expresseth it by the letters of Jehovah; otherwise then in Gen. 19. 2. And Abraham in verse. 27. under this title, acknowledgeth him for God; opposing himself, as dust and ashes.

Vers. 4. lean ye down] that is, rest ye; or as the [unspec 4] Greek translateth, refresh yourselves.

Vers. 5. sustain ye] or uphold; that is, comfort or [unspec 5] strengthen your heart: the Greek translateth it eat. Bread is compared to a staff or stay, Isaiah 3. 1. for that it is the chief sustenance that upholds the life of man. So in Judge. 19. 5. Psal. 104. 15.

Vers. 6. three pecks] or measures, each of them [unspec 6] was at least a pottle bigger then our English peck, for three of them made an Ephah, or Bushel, (whereof see Exodus 16. 36.) The Hebrews write that this their peck, (which they call Seah, the Greek Saton,) contained as much as 144 common hens eggs. For their least measure is the quantity of an egg; six whereof do make a measure called Log, or Pinte, (whereof see Lev. 14. 10.) and four of them Logs make a Kab, (whereof see 2 Kin. 6. 25.) and six Kabs make this Seah or Pecke; three whereof Abraham prepareth here, for three men's dinner; which with other things do manifest his liberality: contrary to Nabal's, 1 Sam. 25. 11. Our Savior also hath a Parable of three pecks of meal which a woman leavened, Mat. 13. 33. That which in Ruth 2. 17. is an Ephah (or Bushel) of barley; the Chaldee Paraphrase there calleth three Seahs (or pecks.) So also in Exod. 16. 36. flowery meal] that is, fine meal: Hebr. meal of flower. This, and the tender and good calf, verse. 7. showeth that Abraham's benevolence was of the best things that he had. See the annotations on Gen. 4. 4.

Vers. 7. the herd] or, the beeves: as the Greek [unspec 7] and Chaldee turn it. a calf] Hebr. son of the herd, or beefe: so, sons of the flock, for Lambes, Psal. 114. 4. son of the asse, for a foale, Gen. 49. 11. 〈…〉 es of the V • icorne, Psal. 29. 6. and sundry the like. to make it] to weet, ready, that is, to dress it. An usual phrase for preparing, dressing, or trimming anything; so, to make the Passover, Exod. 12. 48. Mat. 26. 18. and other sacrifices, Exod. 10. 25. Psal. 66. 15.

Vers. 8. set] Hebr. gave. standing] the Chaldee [unspec 8] translateth; he ministered to them. And so the Hebrew word oft signifieth, as the Levites that stood, Neh. 12. 44. that is, served, or waited: so he which stood before the King, Ier. 52. 12. is said to be the servant of the King, 2 King. 25. 8. And this setteth forth Abraham's humility.

Vers. 9. in the tent] It is a virtue for women, to [unspec 9] be keepers at home, Tit. 2. 5. but the lewd women's feet, abide not in her house, Prov. 7. 11.

Vers. 10. Returning I will return] that is, I will [unspec 10] certainly return: see Gen. 2. 17. This was a word of promise, whereby the children of God, and true seed of Abraham, were discerned from the other, Rom. 9. 8. 9. Neither do we find that this return was by the Angels apparition again: but by the complement of the thing promised. when this time reviveth] or liveth; that is, the next year at this time: as appeareth by the accomplishment, Gen. 21. 2. 5. for then Abraham was an hundred year old, and now he was ninety nine, Gen. 17. 24. In the revolution of the year, things return to the same life and estate, which they had before. And in spiritual things, when promises are fulfilled, it is called the acceptable year of the Lord, Luke 4. 19. So a City is said to be revived, when it is built and repaired, 1 Chron. 11. 8. and stones revive, when they are restored to their former state, Nehem. 4. 2. And the Apostle confirmeth this interpretation, citing the place thus, At this time will I come, Rom. 9. 9. It may also be translated, According to the time of life: or rather, at this time of life: the word this, being usually understood, as in Exod. 9. 18. 1 Sam. 9. 16. and 20. 12. and sometime expressed, as in Ios. 9. 6. The Chaldee referreth it to Abraham and his wife, According to this time when ye shall be alive. A like promise is made in 2 King. 4. 16. 17. where the Greek version hath, as the time (or when the hour) liveth.

Vers. 11. into days] that is, into years: as Gen. [unspec 11] 4. 3. A like phrase the Evangelist useth of some gone forward in days; for, very aged, Luke 1. 7. 18. So Gen. 24. 1. the way,] that is, the custom (or manner) of women, for the ordinary and natural course of the body, or fluors; mentioned Levite. 15. 19. 25. meaning, that she was past natural strength to conceive and bear children; as is explained in Rom. 4. 19. Heb. 11. 11. So the promise of redemption was fulfilled for us by Christ, when we were without strength, Rom. 5. 6. even dead in trespasses and sins, Ephes. 2. 1.

Vers. 12. laughed] as thinking it could not be: [unspec 12] which her weak faith is after reproved, and she strengthened, verse. 13. 14. But Abraham's laughing was for joy; in belief, and admiration, Gen. 7. 17. and so was Satahs afterward, Gen. 21. 6. wherefore her faith also is commended unto us, Heb. 11. 11. my Lord] that is, my husband, whom Sarah reverenceth by this name: wherefore her obedience is set forth for an example to all women, in 1 Peter 3. 6.

Vers. 14. anything] or word, that is, whatsoever [unspec 14] can be spoken of. unpossible] or, marvelous; that is, hard to be done; or unpossible, as the holy Ghost translateth this according to the Greek version, Luke 1. 37. So in Zach. 8. 6. It implied also a thing hidden and unknown. Here God graciously pardoneth Sarah's infirmity, after he hath reproved her; and repeateth his promise to strengthen her faith, that she might be blessed, in believing that there should be a performance of those things, which were told her from the Lord, (as Luke 1. 45.) For Zacharias was stricken dumb for a time, because he believed not a like promise made unto him, Luke 1. 13. 18. 20.

Vers. 16. to bring them on the way] or, to send them [unspec 16] away, to weet, with honor, and after a godly sort, as the Apostle speaketh, 3 John. 6. for this is a dutiful kindness much spoken of; as in Act. 20. 38. and 21. 5. Rom 15. 24. 1 Cor. 16. 11. Tit. 3. 13.

Vers. 17. shall I hide] that is, I will not hide. As, [unspec 17] shalt thou build me an house? 2 Sam. 7. 5. is the same that, thou shalt not build, 1 Chron. 17. 4. And, do men gather grapes of thorns? Mat. 7. 16. which another Evangelist recording, saith, men do not gather, Luke 6. 44. The Lord will do nothing but he revealeth his secret unto his servants the Prophets, Amos. 37.

Vers. 18. being shall be] that is, shall surely be, or, [unspec 18] become. in him] that is, in his seed, Christ: see Gen. 12. 3.

Vers. 19. how that he will] or, to the end that he [unspec 19] may command: but the Greek keepeth the former sense. his house] the men of his house, as the Chaldee explaineth it. According to this is the law, Deut. 6. 7. and 11. 19. and they shall keep] or, that they may keep: these two phrases are implied in the Hebrew, and the Scripture useth them indifferently, as, judge not, and ye shall not be judged, Luke 6. 37. or, that ye be not judged, as Mat. 7. 1. the way] that is, the true religion, faith, and obedience prescribed for men to walk it, Act. 18. 25. 26. Deut. 8. 6. and 10. 12. The Chaldee saith, the wates that are right before the Lord. unto him,] or, of him. The Greek translateth, all things that he hath spoken unto him.

Vers. 20. heavy] or grievous: of their sins, see [unspec 20] the notes on Gen. 73. 13. The Greek here translateth, their sins are very great.

Vers. 21. I will go down] see this phrase in Gen. [unspec 21] 11. 5. The Chaldee saith, I will appear and judge. done altogether] or, made a full end: that is, have wholly finished their sin, which bringeth forth death, I am. 1. 15. This word full-end, (or consummation) is used also for the full- punishment and consuming of the sinners, Ier. 46. 28. that I may know] so the Greek translateth: it may also be Englished, I will know; that is, make trial. God speaketh of himself, after the manner of men: So in Gen. 22. 12. Exod. 33. 5. The Chaldee paraphraseth; I will consume them if they repent not; but if they do repent, I will not take vengeance.

Vers. 22. the men] two of the three which appeared [unspec 22] to Abraham, verse. 2. which were two Angels, Gen. 19. 1. the third stayed with Abraham, and he is called Jehovah; the Lord Christ. stood] or, was standing, as the Greek translateth: the Chaldee addeth, stood in prayer before the Lord: so Gen. 19. 27. And elsewhere by standing before God: prayer is meant, as Ier. 15. 1. And Christ saith, when ye stand, praying, Mark 11. 25.

Vers. 23. drew-near] to make his requests to the [unspec 23] Lord: a sign and fruit of faith, Heb. 7. 19. and 10. 22. consume] or, make-an-end of.

Vers. 24. If so be] or, It may be; peradventure: it [unspec 24] is a word that intimateth difficulty, and yet with some hope of possibility: as in Exod. 32. 30. Ios. 14. 12. Zoph. 2. 3. 1 Sam. 14. 6. 2 King. 19. 4. spare] or forbear, forgive the place, under one City Sodom, implying all the rest.

Vers. 25. Far be it from thee] The Hebrew Chalilah, [unspec 25] signifieth a profanation, or profane thing; and so forbidden to be done. And sometime the name of God and Lord is added, as in 1 Chron. 11. 19. 2 Sam. 23. 17. and it is in our phrase, God forbid, or God's forbod. The Apostles, following the Greek version, express it sometime by (Me genoito) be it not, or far be it, Rom. 3. 4. 6. sometime by hileos, that is, propitious or favorable; as praying God in mercy to keep it away: as Matth. 16. 22. Far be it from thee, (or God forbid,) Lord. to do] or from doing. this word] or, this thing. judgment] that is, right judgment, or equity. So the word judgment is often used, as Psal. 9. 5. 17. and 119. 121. Mat. 23. 23.

Vers. 26. all the place] and so, the people of the [unspec 26] place. In Ier. 5. 1. God offereth the like for Jerusalem, if there could a man be found that executed judgment, and sought the truth, he would spare it.

Vers. 27. have taken upon me] or, have willingly begun; [unspec 27] for so the original word sometime signifieth willingness and content, Ios. 17. 12. Judge. 17. 11. sometime a voluntary beginning, or, or taking hand, Deut. 1. 5. Accordingly the Greek here translateth, I have begun. dust] that is, base, vile: see Gen. 3. 19.

Vers. 28. destroy] or, corrupt, mar: see Gen. 6. 13 [unspec 28] for five] that is, for lack of five. So, for fatness, Psal. 109. 24. and, for the fruits, Lam. 4. 9. is, for the lack of them.

Vers. 30. and I will] or, that I speak: as verse 19. [unspec 30] the Greek translateth it, If I speak: so verse 32. Also and, is put for and if, in Exodus 4. 23. Malac. 1. 2.

Vers. 32. this once] Abraham descended not to sewer then ten: a reason whereof the Hebrew Doctors [unspec 32] give to be this, that in the generation of the flood, there were eight, Noah and his wife, and his three sons, and their wives; and yet the world was not saved for their sakes: Breshith rabbah, on Gen. 18.

Vers. 33 Jehovah went away:] the Chaldee saith, [unspec 33] the glory of the Lord was lifted up. made an end] the Greek turneth it, had ceased speaking.

Annotations.

THere came two] or, the two Angels came, called [unspec 1] before, men, Gen. 18. 22. and so they seemed unto Lot, who also entertained Angels unawares, Heb. 13. 2. Compare this action of Lot, with Abraham's, Gen. 18.

Vers. 2. my Lord's] so both Greek and Chaldee [unspec 2] also translate it; the Hebrew, Adonai, being written otherwise, then when it signifieth the Lord God: see Gen. 18. 3. Nay] The Angels as men, humanely refused; being sent also to view the manners of the people, (Gen. 18. 21.) they would have abode in the streets indeed, had not Lots importunacy, made them do otherwise. So Christ made as if he would have gone further, but constrained by the disciples, he stayed with them: Luke 24. 28. 29.

Vers. 3. pressed upon] or, was instant, constrained: so Luke 24. 29. a banquet] or, a drinking; as [unspec 3] both the Hebrew and Greek words signify, for large drinking is used in banquets; hereupon it is called the banquet of wine, Est. 5. 6. and 7. 7. and the King and Hamon came to drink with Queen Ester, that is, to banquet, Est. 7. 1. So Est. 3. 15. unleavened- cakes] for hast, because time suffered them not to be leavened. See Exod. 12. 39. where the word cakes is expressed, which here wanteth: as on the contrary, cakes were expressed in Gen. 18. 6. where unleavened is to be understood.

Vers. 4. from the utmost] meaning, from every quarter: [unspec 4] for the Hebrew often omitteth the repeating of the same word at the end, for brevities sakes; as 1 Chron. 17. 5. from tent to tent, and from tabernacle: where is again to be understood, unto tabernacle. So here, from utmost part (to utmost part:) that is, from all parts. Sometime it is fully expressed, as in Matth. 24. 31. from the end of heaven, to the end thereof. The Greek here translateth, all the people together.

Vers. 5. called unto Lot] They were not ashamed to proclaim their own filthiness: so God reproveth [unspec 5] the Jews, they declare their sins as Sodom, they hide them not, Isaiah 3. 9. may know them] that is, may lie with them: as Gen. 4. 2. which sense the Greek version also giveth here. Hereupon that horrible and unnatural sin, which the Scripture calleth lying with the male, Lev. 18. 22. and 20. 13. is called Sodomy, as being first practiced in Sodom, and the cities about it; which God would therefore severely plague in this world and forever, as the Apostle writeth of Sodom and Gomorrah, and the cities about them in like manner giving themselves to fornication, and going after other flesh; they are set forth for an example, suffering the vengeance of eternal fire, Jude verse. 7. The Canaanites having fallen from God, to idolatry, Deut. 11. 2. 3. 30. 31. God therefore gave them up to uncleanness, to dishonor their own bodies between themselves, and leaving the natural use of the womā, to burn in lust one toward another, men w ^t men doing that which is unseemly; as Paul observeth, in Rom. 1. 23. 24.—27. An example of like filthiness, fell out after this in Israel, Judge. 19. 22. &c.

Vers. 6. the door] two words are here used for a [unspec 6] door, the first Pethach, which is the open-place, whereat he went out: this latter, deleth, which is the door that shutteth up the passage.

Vers. 7. my brethren] thus he lovingly entreateth [unspec 7] those wicked men; respecting the common brotherhood of nature, Act. 17. 26. Isaiah 58. 7. so David called the evil and wicked, his brethren, 1 Sam. 30. 23.

Vers. 8. not known] to weet, by lying with the male; [unspec 8] as the phrase is explained in Num. 31. 17. and so by the Yerushalmi Targum here. By this prostituting of his daughters, Lot thought to avoid a greater evil: but it is not lawful to do evil that good may come, Rom. 3. 8. of my rafter] or beam, that is, of my roof, or house made with rafters: a part being put for the whole: so the Greek hath, under the roof of my rafters: but the Chaldee saith, of my habitation.

Vers. 9. stand further] or, get thee a side: as if they [unspec 9] would consult of the matter. But by a much like speech used in Isaiah 65. 5. it seemeth to be spoken in disdain. and will he judging judge?] or, he will judging judge: but the Greek resolveth it into a question, came he also to judge judgment? This phrase, doubling the word, (whereof see Gen. 2. 17.) may also imply Lots often rebuking of them at other times, for he was vexed with the lascivious conversation of those wicked men; and dwelling among them, in seeing and hearing, tormented his just soul, day after day, with their unlawful deeds, 2 Pet. 7. 8.

Vers. 11. with blindnesses] or, dazzled-blindness, [unspec 11] both of body and mind; when the sight beams are confused, and nothing can be seen as it is. The word is not used but in this place, and at another like accident, in 2 King 6. 18. the plural number noteth the greatness of the plague; as extreameblindnesse.

Vers. 12. or thy sons] in the Hebrew, and is [unspec 12] here for or; as the Greek also translateth it: see Gen. 13. 8.

Vers. 13. will destroy] or, are destroying: Hebr. [unspec 13] corrupting: see Gen. 6. 13. that is, we are about to destroy: so v. 14.

Vers. 14. were taking] that is, being betrothed, [unspec 14] were ready to take in marriage: or had taken, as the Greek explaineth it. If we thus understand it, then Lot had some daughters which perished with the Sodomites: for only two which were virgins, escaped with him, verse. 8. 30. This also seemeth closely to be implied in verse. 15. go-out] The Hebrew word hath in it a prick extraordinary, (noted also in the Hebrew margin) which increaseth the signification, as urging an hasty going-out. The like is in Exod. 12. 31.

Vers. 15. are found] that is, present. The Chaldee [unspec 15] addeth, which are found faithful with thee: the Greek saith, which thou havest. But found is often used for present, 1 Chron 29. 17. 2 Chron. 5. 11. and 30. 21. and 31. 1. and 34. 32. the iniquity] that is, the punishment for iniquity. Hereupon is that usual phrase of bearing iniquity, for suffering punishment, Lev. 20. 17. 19. 20. Num. 14. 34. Even the righteous are in danger, to partake of the wicked's punishment; if (when God calleth) they depart not from among them. Compare Rev. 18. 4.

Vers. 16. lingered] or, delayed, distracted himself, [unspec 16] with much trouble and business: the Greek translateth, they were troubled. David contrary wise delayed not, to keep God's commands, Psal. 119. 60. 〈◊〉 in the gentle-mercy] or, for the merciful sparing, that is, the Lord being merciful and sparing him; as the Greek translateth. The word importeth gentleness, and loving affection, or commiseration, as whereby men are spared from punishment. So in Esa. 63. 9. in his love & in his gentle mercy God redeemed his people.

Vers. 17. that he] or, then he said, meaning the Lord [unspec 17] I 〈…〉 h, as appeareth v. 18. 24. who (it seemeth) was new come from Abraham to Sodom, Genesis 18. 22. 33. thy soul] that is, thy life: for so the Scripture usually speaketh, as, keep his soul, Job 2. 6. that is, spare his life: to seek the soul, is to seek ones life, Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. look not] this commandment (as the like in Gen. 2. 17.) was given not to Lot alone, but to his wife and children, as the event showeth, verse. 26. and forbiddeth all affectation of worldly things, which draweth from ready obedience unto God: Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount] The mountains are sometime spoken of, as places of safety, Mat. 24. 16. figuring God's providence and protection, Psalm. 121. 1. and 125. 2. Isaiah 2. 2.

Vers. 18. Lord] or, my Lord's: for the Hebrew Adonai [unspec 18] (by reason of the pause) is here doubtful, whether it be the title of God, or of men. For the Chaldee putteth for it Lord's; but the Greek Lord: and the words following are directed to one, though before he spake to them: See Gen. 15. 2. and 18. 3.

Vers. 19. cleave unto me] the Greek saith, take [unspec 19] hold on me. Herein Lot shown his weak faith, not resting in God's word; wherefore the place which he chose for safety, secured him not; but for fear he left it, ver. 30.

Vers. 20. to flee] that is, for me to flee: as the Greek [unspec 20] translateth. See Gen. 6. 19. and 23. 8.

Vers. 21. accept thy face] or, lift up thy face; that is, do respect, and so will gratify thee, and grant thy [unspec 21] request in this thing. Thus the Lord doth the desire of them that fear him, Psal. 145. 19. This phrase of accepting the face, is usual for showing of favor to any; which sometime is spoken in the ill part, and commonly called respect of persons, and then it is denied of God, Deut. 10. 17. and forbidden to men, Deut. 16. 19. The Greek expresseth it by ethaúmasa to prosopon: which here, and in sundry other places meaneth, an honorable regard and estimation of ones face, or suit: in which sense the Apostle useth it, Jude v. 16. against such as would respect the face, or gratify men for profits sake. The contrary whereto is, to turn away the face of any; which is, to say one nay, or deny their request. 1 King. 2. 16. 20.

Vers. 22. any- thing] or, the thing, to weet, now [unspec 22] in hand. Heb. a word. he called] that is, everyone, or, it was called. See the notes on Gen. 16. 14.

Zoar] or Zogor: in Greek Sigor, and else-where Sogor, in the Latin Segor, by interpretation Little: before it was called Bela, Gen. 14. 2.

Vers. 23. came forth ever] or, arose upon the earth. This time of the morning was fittest to show the [unspec 23] light of grace arisen to Lot: and how in prosperity affliction shall come upon the wicked, and they not know the morning thereof, as Isaiah 47. 11. For the rising of the Sun, is a sign of favor from the Lord, Mat. 5. 45. but unto Sodom, it is the time of vengeance. Hence Christ saith, as it was in the days of Lot, they did eat, they drank, they bought, they sold, they pl ••• ed, they built; but the day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all: even thus shall it be in the day, when the son of man is revealed, Luke 17. 28. 29. 30.

Vers. 24. and upon Gomorrah] with two other cities [unspec 24] (not here expressed) Admah and Seboim, Deut. 29. 23. brimstone] this added to fire, increaseth it, Isaiah 30. 33. and so is used in Scripture to signify increase of torment for the wicked, and the second death, Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said, besides their temporal judgment, that they suffer the vengeance of eternal fire, Jude ver. 7. and are made an ensample to those that after should live ungodly, 2 Pet. 2. 6. So the Hebrew Doctors say, The men of Sodom, have no part, (or inheritance) in the world to come, as it is written, The men of Sodom were wicked, and sinners before the Lord exceedingly, (Gen. 13. 13) wicked in this world, and sinners in the world to come, Talmud. Bab. in Sanhedrin. chapt. Chelek. This judgment of burning, was answerable to Sodom's sin, that burned in brutish lust, man towards man: so Nadab and Abihu, that transgressed with fire, are burned with fire, Lev. 10. 1. 2. Others sinning by shedding of blood, have blood to drink, Rev. 16. 6. Exod. 7. 20. 21.

Vers. 25. overthrew] this word noteth a sudden, [unspec 25] unevitable, and perpetual destruction, whereupon the Prophet saith, the Lord overthrew them and repented not, Ier. 20. 16. and the Apostle saith, he condemned them with an overthrow, 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrown even in a moment, and no hands stayed on her: and to the perpetual desolation of these Cities, there is allusion in Isaiah 13. 19. 20. Ier. 50. 40. Zoph. 2. 9. yet the punishment of them that despise the Gospel, shall be greater then Sodom's, Mat. 11. 24. that which grew] or, the bud of the ground: so that in the plain where these cities stood, there grew no good thing after, to this day; but it became a dead and loathsome lake, called the dead sea, and sea of salt, see Gen. 14. 3. Zoph. 2. 9. Deut. 29. 23. So the Rabbin's say, Of the wickedness (of the five Cities) even to this day, the wast land that smoaketh is a testimony, and plants bearing fruit, that never come to ripeness, Wisd. 10. 7.

Vers. 26. from behind him] the Greek translateth [unspec 26] it, unto the things behind: which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandment, verse. 17. and with a corrupt affection in her, God did severely punish: and she is a warning to all; as Christ saith, he that is in the field, let him not return to the things behind, remember Lots wife, Luke 17. 31. 32. was a pillar] or, became a pillar (or statue) of salt: and so she had part of the plagues of Sodom, which was brimstone and salt, that it became a sea of salt, Deut. 29. 23. Gen. 14. 3. And this her statue or pillar, stood for a memorial to others, that they may be the better seasoned. This salt pillar continued long; Josephus a Jewish historian after Christ's life on earth, writeth that he did see it: Antiqu. 1. book chapt. 12. and so others since his time.

Vers. 27. had stood] the Chaldee addeth, stood in [unspec 27] prayer: see Gen. 18. 22.

Vers. 28 toward] Hebr. on the face of Sodom: so after. [unspec 28] the smoke] a visible sign of the fire and judgment consuming them: and a fearful change of this pleasant land which was before like the garden of the Lord, like Eden, Gen. 13. 10. So in the City of Antichrist, (spiritually called Sodom, Rev. 11. 8) where first the smoke of heresies had arisen like the smoke of a fornance, which darkened Sun and air, Rev. 9. 3. after there did arise the smoke of her burning, which went up for evermore, Rev. 18. 9. 18. and 19. 3. The Greek here translateth, a flame went up out of the land, as the vapor of a furnace.

Vers. 29. destroyed] Hebr. corrupted: see Gen. 6. [unspec 29] 13. Abraham] for whose sake Lot his nephew fared the better, as before, Gen. 14. 14. 16. according to the promise, Gen. 12. 3. and the intercession of Abraham, Gen. 18. 23. &c. in the which] that is, in one of the which; in Sodom. Things spoken as of many, are often meant but of one: see Gen. 46. 23. in the notes.

Vers. 30. in the mountain] where God appointed [unspec 30] him at first, verse. 17. but then he pretended danger, and prayed against it, verse. 19. now he feareth to dwell in Zoar, which he had chosen, and God had granted him, and of himself goeth to the mount; showing much weakness.

Vers. 31. in the land] of Canaan; or, in the earth. [unspec 31] She seems to intend, no godly man, with whom they might marry: otherwise she might know there was people in Zoar, and other places. to come in] that is, to company with us: see Gen. 6. 4.

Vers. 32. and keep-alive] or, that we may keep alive. [unspec 32] seed] that is, children, as the Chaldee paraphrast hath it.

Vers. 37. Moab] by interpretation, Of the father; so the Greek addeth, Moab, saying, of my father. [unspec 37] of Moab] that is, of the Moabites, as the Greek and Chaldee do express. The Hebrew useth to call all posterity by the fathers name: as Jacob and Israel, for the Iaakobites and Israelites, Gen. 34. 7. and 49. 7. Ishmael, for the Ishmaelites, Gen. 28. 9. Edom, for the Edomites, Gen. 36. 9. Aaron, for the Aaronites, 1 Chron. 12. 27. and 27. 17. and many the like. The Hebrew text often explaineth this, by adding the word sons, or house, or the like: as, 1 King. 12. 18. all Israel stoned him: for which, in 2 Chron. 10. 18. is written, the sons of Israel. And 2 Chron. 11. 1. to fight against Israel: for which, in 1 King. 12. 21. is written, against the house of Israel. Again, all Israel came, 2 Chron. 10. 3. that is, all the congregation of Israel, 1 King. 12. 3. These Moabites soon fell from the faith of God, and became idolaters, the people of Chomsh, and Baal peor, Num. 21. 29. and 25. 1. 2. 3. and dwelling near the land of Canaan, were enemies to Abraham's children, as the Scriptures often mention, Num. 22. Judge. 3. 14. &c.

Vers. 38. Ben ammi] by interpretation, Son of my [unspec 38] people; in Greek Amman; son of my kindred: in both names there was a memorial of their incestuous procreation, which the daughters it seemeth boasted of, as having children of their own godly kin, not of the faithless and cursed nations. the sons of Ammon] that is, according to the Greek, the Ammonites: as those whom the Prophets usually call sons of Israel, the Apostles sometime call Israelites, Rom. 9. 4. and 11. 1. These Ammonites dwelt also by Moab, near Canaan; and became partners with Moab's idolatry, and enemies to Israel, Judge. 11. 4. 24. Deut. 23. 3. 4. Of these two Nations, many things are spoken in the Scripture; whose original, Moses therefore describeth here.

Annotations.

I Ourneyed] or removed, to weet, from the okes of Mamre, Gen. 18. 1. country] or, land of the [unspec 1] south; that is, the south part of the land of Canaan: see Gen. 12. 9. Kadesh] see Gen. 16. 14. 7. Gerar] a country of the Philistines, in the southern parts of the Land of Canaan, Gen. 10. 19. Hither Isaac came afterward to so journe, for famine, Gen. 26. 1.

Vers. 2. of Sarah] the Hebrew el which properly signifieth unto, is used for of, or concerning and is so [unspec 2] translated by the Greek, here and Ier. 27. 19. and so the Greek pros, in like manner, Heb. 1. 7. and 4. 13. Or if we read it, unto Sarah, the meaning is, that together with her, both he and she said it: as after in verse. 5. is manifested. See the like done before, in Gen. 12. 11. 12. 13.

Vers. 2. Abimelech] by interpretation, Father-King: a common title of the Kings of Palestine, as [unspec 2] Phar 〈…〉 was of the Kings of Egypt: see Gen. 26. 1. Psal 34. 1. For Kings should beo Fathers to their countries: so rulers are casled fathers, 2 King. 5. 13. Job 〈◊〉 . 16. and 1 Sam. 1 • . 15. where your fathers, is translated in Greek, your King: see Gen. 4. 20.

Vers. 3, God came] the Chaldee saith, word came from the face of God. This serteth forth God's care [unspec 3] for his. he suffered • o man to do them wrong, but reproved Kings for then sakes, Psal. 165. 14. a dream] which is 〈◊◊〉 • on that the mind of man conce 〈…〉 〈◊〉 isle 〈◊◊〉 natural arising from the 〈◊◊〉 of the body; or affections of the mind, are many, and have their vanities and deceits, Eccles. 5. 7. Isaiah 29. 7. 8. But dreams supernatural sent of God, as here, or by his Angels, as Mat. 2. 13. are to be regarded: for God by them signifieth what he would, or what men should do, Gen. 41. 25. Job 33. 14. 15. 16. &c. Dreams also are sometimes by the lying spirit of Satan: which are not to be believed or regarded, Zach. 10. 2. Deut. 13. 1. 2. 3. See also Gen. 37. 5. a dead man] that is, shalt surely die. But under such threats, conditions often are implied: as here, if thou deliver not the woman. See Ezek. 33. 14. 15.

Vers. 4. come-near] that is lain with her: being [unspec 4] stayed by sickness, as it seemeth by verse 17. the Greek saith, touched her not, the Hebrew also, in verse 6. So Paul useth the phrase of touching a woman, 1 Cor. 7. 1. and Solomon, Prov. 6. 29. just nation] fearing, as it seemeth, wrath upon his people also, verse. 9. as often cometh to pass for the Princes sins. So for David's sin, a plague came on his people, 1 Chron. 21. 14. 17. Or he calleth his family a nation: which was now visited of God, verse. 17. 18.

Vers. 5. perfection] or, integrity, simplicy, sincerity. [unspec 5] The Chaldee interprets it truth; the Greek, a pure heart. It is opposed to hypocrisy. innocence of my hands] or, cleanness of my palms: the palms of the hands are named, as wherein filthiness might be hidden: so purging himself even from secret crime.

Vers. 6. withheld] the Greek translateth, spared [unspec 6] thee It seemeth God's chastisement restiained him, verse. 17. and so he was not able to do the evil, which otherwise naturally he could, and was proneunto. from sinning] the Greek saith, that thou shouldst not sin. As God, for Abraham's sake, with held Abimelech from the fact; so respecting the integrity of the Kings hearr, he kept him also from the sin. gave thee not] that is, let or suffered thee not; as the Greek translateth. Giving is often used for suffering, as Gen. 31. 7. Exod. 3. 19. Psal. 16. 10. but it is more then bare sufferance, as implying an action also on God's part, who giveth means to stay from evil, or sendeth delusions, when so it pleaseth him, as 2 Thess. 2. 7.

Vers. 7. a Prophet] therefore do him no harm, [unspec 7] Psal. 105. 15. A Prophet in Hebrew Nabi, in Greek Prophets, from which we have the word Prophet, so named of speaking, interpreting or uttering words and oracles that come from God, Deut. 18. 15. 16. 18. as of seeing or receiving them by visions, such were named Seers, 1 Sam. 9. 9. So Moses interpreter is called his Prophet, Exod. 7. 1. and all interpreters of the Scriptures, 1 Cor. 14. 29. In special, a Prophet was one endued with the Spirit of God, and could foretell things to come, Deut. 18. 22. Psalm. 74. 9. Ier. 29. 15. Such are called holy men of God, which spake as they were moved by the holy Ghost, 2 Pet. 1. 20. The Hebrew Doctors say; It is one of the foundations of the Law, to know that God maketh the sons of men to prophesy: and prophesy resideth not, but in a man that is great in wisdom, mighty in his virtuous qualities, so that his affections overcome him not, in any worldly thing; but by his knowledge he overcometh his affections continually; and he is a man expert in knowledge, and of a very large understanding: &c. On such a man, the holy spirit cometh down; and when the spirit resteth upon him, his soul is associated unto the Angels, and he is changed to another man; and perceiveth in his own knowledge, that he is not so as he was, but that he is advanced above the degrees of other wise men: even as it is said of Saul (in 1 Sam. 10. 6.) and thou shalt prophesy with them, and shalt be turned into another man. Maimonides in Iesudei hatorah, ch. 7. S. 1. shall pray] This was a special work of the Prophets, to pray for the people, Ier. 14. 11. and 15. 1. whereupon it is said; If they be Prophets, and if the word of the Lord be with them, let them entreat the Lord, &c. Ier. 27. 18. Praying or interpellation, hath the first signification of judging, and so meaneth the presenting of the person and cause of any unto God as the judge; and the judging of ones self. live thou] that is, thou shalt live: but it is a powerful manner of speech: (whereupon God is said to command his mercy, and the salvation and blessing of his people, Psal. 42. 9. and 44. 5. and 133. 3.) The like is often used, as Amos 5. 4. seek me and live: that is, ye shall live, and dwell forever, Psal. 37. 27. dying] that is, shalt surely die: see Gen. 2. 17.

Vers. 9. that should not] the Chaldee translateth, that are not meet to be done; the Greek saith, which [unspec 9] none should do.

Vers. 11. Surely or, Only. The Greek translateth, [unspec 11] Lest there be not the fear of God: so making it an imperfect speech, implying doubt, as in Mat. 25. 9. By the fear of the Lord men depart from evil: Prov. 16. 6.

Vers. 12. of my father] The Jews opinion from [unspec 12] hence is, that Sarah was the same that Iseah, mentioned in Gen. 11. 29. and had two names: and that she being the grandchild of Thara, by another woman then Abraham's mother, is so spoken of here. became] Hebr. was to me, for a wife.

Vers. 13. they even God] Elohim the name of God, in form plural, is usually joined with a [unspec 13] word singular, as he created, Gen. 1. 1. here and in some few other places, it is coupled with a word plural • no without mystery of the Trinity: which the Gentiles not understanding, they fell to hold many gods, contrary to the truth, Deut. 6. 4. A like speech of God is after used, in Gen. 35. 7. and in 2 Sam 7. 23. they even God went: which another Prophet relating saith singularly, God he went, I Chron. 17. 21. so that though words of the plural number be joined, yet the plurality of gods is no way intended; one Scripture clearing another: yea sometime the very same text, explaining it self, as Ios. 24. 19. Elohim holies (or holy ones) he. The Greek translateth here singularly, when God brought me out from my father house: the Chaldee otherwise thus, And it was when the people's wandered, (that is, committed idolarry,) after the works of their hands, the Lord applied me unto his fear, out of my fathers house. is thy kindness] or shall be thy mercy, that is, thy work of mercy: so love, (1 John 3. 1.) is put for the benefits proceeding from love; and wrath, (Mic. 7. 9. Rom. 13.) is for punishment proceeding from wrath.

Vers. 15. before thee] exposed to thy choice: See [unspec 15] Gen. 13. 9. good in thine eyes] that is, as the Greek translateth, where it pleaseth thee.

Vers. 16. a 1000 shekels] or shistings. The word [unspec 1] shekels understood in the Hebrew, is expressed by the Chaldee interpreter: so in 2 Sam. 18. 12. and 2 King. 6. 25. and the Greek also hath a 1000 didrachmes, meaning shekels, for so in Gen. 23. 15, 16. and in many other places, the Hebrew shekels are turned in Greek didrachmes, (or double drams:) and usually where silver is set down, and not the sum, shekels are understood, as appeareth by Num. 7. 13. 85. where the shekel of the sanctuary named after, showeth the same to be meant before. Also where shekels are set down, and the metal not expressed, silver is understood, not gold or any other: as is manifest by Exod. 30 13, 15. compared with Exod. 38. 25, 26. A shekel (coming of Shakal, he weighed, from whence our English skole and skale to weigh with, is derived,) is by interpretation a weight, as being the most common in payments, in which they used to weigh their money, Gen. 23. 16. Ier. 32. 9. And the shekel of the sanctuary, weighed twenty gerahs, Exod. 30. 13. and a Gerah by the Jews records, weighed sixteen grains of barley: so the holy shekel weighed 320 grains: as Maimonides showeth in treat. of Valuations, &c. ch. 1. S. 4. But the common shekel weighed they say, half so much, viz. 160. grains; which make two drammes and 16. grains. The Chaldee calleth a shekel Silghna, and Selang, (from whence our English shilling, seemeth to be borrowed:) and the quantity of the common shekel differed not much from our shilling, as the shekel of the sanctuary was about two shillings. This Chaldee name came in use among the Jews after their captivity in Babylon, and was somewhat more in weight, then the shekel of Moses, which weighed 320 grains of barley: but now our wise men have added thereto, (saith Maimonides in treat. of shekels, ch. 1. S. 2.) and made the weight of it equal to the coin called Selangh, in the time of the second Temple: and that Selangh weighted 384. common grains of barley. to thy brother] that is, to Abraham, thy husband, whom thou calledst thy brother: to him rather then to her, was it given, lest suspicion should arise that she was defiled. he is to thee, &c.] that is, he is, (and shall be) thy husband to defend thee from injury, and to whom thou must profess subjection. For the covering of the eyes and face with a veil, was a sign of the woman's subjection to the man, and of his power over her. Gen. 24. 65. 1 Cor. 113, 6, 7, 10. Or thus, it shall be to thee: that is, this gift of mine to thy brother, shall be a recompense of the injury done in taking thee from thy husband. The Hebrew is ambiguous, and may indifferently be read, he or it; and so the Chaldee; though it favoreth most this latter, saying, behold it is to thee a covering of honor, for that I did send to take thee, and have seen thee and all that are with thee. The Greek more plainly thus, these (1000 didrachmes) shall be to thee, for an honor of thy face, and to all the (women) that are with thee. and all that, &c.] that is, and all (this is) that (thou mayest be) rebuked, and warned to carry thyself otherwise: and so they are the words of Abimelech. Or, if they be the words of Moses, we may read, and all (this was) that (she might be) rebuked. The Chaldee translateth, and for all that thou hast said, and be thou rebuked: the Greek thus, and all things speak thou truly.

Vers. 18. closing closed] that is, fast closed. See the [unspec 18] like phrase, in Gen. 2. 17.

Annotations.

Visited] This word signifieth a remembrance, [unspec 1] providence, care and performance of that which was spoken, be it good or evil. For good, as here, and Gen. 50. 24. Exod. 4. 31. Luk. 1. 68. and often. For evil, and so it meaneth punishment, Exod. 20. 5. Psal. 89. 33. Num. 16. 29. The Chaldee here translateth remembered: and the Hebrew implieth that, as 1. Sam. 15. 2.

Vers. 2. conceived,] hereupon her faith is commended, [unspec 2] Heb. 11. 11. By saith Sarah her self received strength to conceive seed, and was delivered of a child when when she was past age, because she judged him faithful who had promised, in his] or, to his oldage: so verse. 7. the set time] promised the year before, Gen. 18. 10. Hereupon Isaac is said to be borne of a freewoman, by promise, and after the spirit, Gal. 4. 22, 23, 29. and this birth is set forth as an example of God's mercy to, and increase of his Church, by the covenant of grace in Christ under the New Testament, whereof Sarah was a figure; Isaiah 51. 2, 3. Gal. 4. 24. 28.

Vers. 3. Isaac] which signifieth Laughter, or Joy: this name was foreappointed him of God, [unspec 3] Gen. 17. 19.

Vers. 4. son of 8 days] or, 8 days old: but understanding, in the 8 day, as the Greek translateth it: [unspec 4] see the Law, Gen. 17. 12. Isaac is the first that we read of, circumcised at this age.

Vers. 6. made me] or, made laughter to me, that is, [unspec 6] joy, as the Chaldee translateth it: as if she had said, hath made me to laugh, or, rejoice. The word is sometime used for laughing to scorn, or mocking, as v. 9. & Ezek. 23. 32. and so some understand it here, laughter at me, that is, hath made me to be laughed at; meaning of the profane, which would laugh & mock, as did Ishmael, verse 9. Though both may be implied in the word, yet the first seemeth most proper: and according to the prophesies, Rejoice thou barren which didst not bear, Isaiah. 54. 1. which hath reference to this birth. Gal. 4. 22.—27. 28. & Isaiah 51. 2. 3. with me] or at me: but the Greek translateth it, rejoice with me: the Chaldee also turneth it into joy. And so the Prophet, Rejoice ye with Jerusalem, and be glad with her, all ye that love her, Isaiah 66. 10. which Jerusalem, was figured out by this Sarah, Gal. 4. 22, 26.

Vers. 7. should have given sons] Hebrew hath given sons: so noting the certainty: speaking as of a thing [unspec 7] done. By sons, is meant any son, or child: as the Greek explaineth it: see Gen. 46. 23. The like admiration is spoken by the Church, Isaiah 49. 21. who hath begotten me these? The Chaldee paraphrast referreth this to God, saying, faithful is he that said to Abraham, and hath fulfilled it, that Sarah should give suck,

Vers. 8. weaned] The Hebrew word signifieth [unspec 8] an exchange of one thing for another; and so in weaning, from milk to stronger meat: which as it signified in Isaac a growth in strength of nature, so is it in the faithful, a sign of growth in grace and understanding, 1 Cor. 3. 1, 2. Heb. 5. 12, 13, 14. and of abstaining from worldly childish pleasures. Psal. 131. 2. and Isaac being a figure of all the children of promise (Gal. 4. 28.) we may hereupon gather the reason why Abraham made so great a banquet at Isaac's weaning. So at Samuel's weaning he was presented to the Lord, with a spiritual feast, or sacrifice 1 Sam. 1. 22, 24.

Vers. 9. laughing] that is, deriding or mocking: for [unspec 9] so laughing often signifieth, as Gen. 19. 14. Ezek. 23. 32. Lam. 1. 7. it meaneth also abusing otherwise, whereupon laughter and scorn followeth, as Gen. 39. 14. 17. also idolatrous laughing or play, as Exod. 32. 6. Hereupon the Yerushalmi paraphrast referreth it to this latter, of laughing in God's worship: the Greek translateth it, playing with Isaac her son: (which word playing is sometime used for fighting, 2 Sam. 2. 14, 16.) and by laughing or mocking, the Scripture often noteth a contemptuous and malignant carriage, Job 30. 1. and 12. 4. Lam. 3. 14. Mat. 27. 29. But the Apostle plainly calleth it persecuting, and saith, as then he that was born after the flesh, persecuted him that was borne after the spirit, even so it is now, Gal. 4. 29. And here beginneth by an Egyptians son, that 400 years affliction, spoken of in Gen. 15. 13.

Vers. 10. this bondwoman,] she figured the old [unspec 10] Testament: and her son, such as are under the works of the law, Gal. 4. 24. and the mother being to be cast out, it is likely she was the cause, or an abettor of her sons evil. not be heir,] or, not inherit: under which inheritance is figured heavenly blessings in Christ, and life everlasting. Gal. 3. 18, 29. and 4. 7. 1 Pet. 1. 4. So Ishmael cast out from being heir, is a type of servants that abide not in the house forever, that is, of reprobates, John 8. 35. Galat. 4. 30. And though Ishmael were now but a youth, yet even a child is known by his doings, whether his work be pure and right. Prov. 20. 11. therefore Sarah by the spirit of God uttered this speech, and God confirmeth it, ver. 12. and Paul saith not that Sarah, but the Scripture speaketh this, Galat. 4 30. and by this it is probable, that Ishmael's mocking, was about the inheritance; as some of the Hebrew Doctors also have observed: R. Moses Gerundens. my son,] who am a free-woman, with Isaac, who is freeborne: see Gal. 4. 30. 31. 28.

Vers. 11. very evil,] or vehemently evil, that is, [unspec 11] very much displeasing, as on the contrary, to be good in the eyes of any, is to please or content, Gen. 20. 15. because,] or, for the causes: so v. 25. The love to his son, caused this grief: howbeit when God bad him kill his beloved son Isaac, he shown no such discontentment, Gen. 22. 2, 3. it seemeth he thought this to proceed but from Sarah's own passion of mind, till he was further informed of God, verse. 12. 14.

Vers. 12. shall seed be called to thee] or, shall thy [unspec 12] seed be called: they shall be named of Isaac, not of Ishmael: that is, (as Paul inferteth) they which are the children of the flesh, these are not the children of God; but the children of the promise, are counted for the seed: Rom. 9. 7. 8. Seed to thee, may also be read seed of thee, that is, thy seed: for the Scripture sometime putteth one for another, as disciples to thee, Mar. 2. 18. is the same that disciples of thee, or thy disciples, Mat. 9. 14. From this limitation of Abraham's seed to Isaac, the Jews do reckon none for Abraham's, but the Israelites: as in their Canons they say: who so voweth concerning Abraham's seed, is free from Ishmael's and Esau's sons, and is not bound but touching Israelites: as it is said, for in Isaac shall seed be called to thee: and loe Isaac said to Jacob, And God give thee the blessing of Abraham, Gen. 28. 4. Maimonides, treat. of Vowes, chap. 9. S. 21.

Vers. 13. make of him] Heb. put him unto a nation, [unspec 13] so verse 28. Compare Gen. 17. 20. thy seed] thy son, according to the flesh: though not after the promise as Isaac was.

Vers. 14. bread] Sometime bread is used for all food, as in Mark. 6. 36. compared with Mat. 14. 15. [unspec 14] Psal. 78. 20. if it be not so here, the Scripture would note the great hardness and misery which they must endure that are cast out of the Lord's inheritance. and the child] to weet, he gave unto her, he being now about 18. years of age: so casting him his first borne son, with her, out of his house. the wilderness,] the way towards Egypt, where there was no way, no food, no waters, no inhabitants: thus were they exposed to many miseries: see Deut. 8. 15. Ier. 2. 6. Contrariwise, Isaac's children were led and guided of God, through that great & fearful wilderness, wherein Ishmael and his mother wandered: Deu. 32. 10. 11. 12. Ex. 13. 21. 22. Our English word wilderness, signifieth a place where men go wild, that is, go astray, or wander, as Agar here did; and so in Job 12. 24. Psal. 1074. 40. the like is spoken. In Hebrew it is called Midbar, as being without order, a place not for men to dwell in; but only for beasts, who there must also be led and governed. See Exod. 3. 1. 18.

Vers. 15. she cast the child] that is, she left him being [unspec 15] sick, and fainting for thirst. The state of such as are without Christ is hereby resembled: Isaiah 65 13, but they that drink of his waters, shall never thirst, for it shall be in them a well of water, springing up unto everlasting life, John. 4. 14. shrubs,] or, trees, as the Chaldee expounds it. The Greek saith, under a fir-tree.

Vers. 16. the death,] This showeth the extremity that they were come into in the desert, who erewhile [unspec 16] had meat and drink enough in Abraham's house, now ready to perish for thirst: God so chastening their former insolency. A like example is of the prodigal son, who almost died for hunger, when the servants in his fathers house had bread enough, Luk. 15. 14. 17. for the man that wandreth out of the way of understanding, shall remain in the congregation of the dead, Prov. 21. 16.

Vers. 17. there where] in Greek, from the place where he is: that is, in this desolate wilderness, [unspec 17] where he lieth, perishing, forsaken of all Compare herewith God's promises to his people in misery, Deut. 4. 27.—30. and Psal 107. 4. 5, 6. And thus God remembereth his former promises, Gen. 17. 20. and 16. 10. &c.

Vers. 19. she saw a well,] which though it were [unspec 19] there before, yet she saw not, her eyes being holden, till they were opened of God, (as in Luke 24. 16. 31.) By similitude of waters breaking out in the wilderness, and drawing waters out of the wells of salvation, the Scripture denoteth the spiritual graces of the gospel, communicated with the poor afflicted, Isaiah 35. 6. and 12. 3.

Ver. 20. God was] The Chaldee paraphraseth, [unspec 20] the word of the Lord was a help to the lad. shooter with bow] or, an archer: and so consequently, a wariour: for shooting with bow, was used in battles with men, Gen. 49. 23. 24. and 48. 22. and thus the oracle was fulfilled, that he should be a wild man, and have his hand against every man, Gen. 16. 12.

Vers. 21. of Pharan] or Paran: a wilderness next [unspec 21] adjoining to the desert of Sinai, through which the Israelites journeyed as they went from Egypt to Canaan, Num. 10. 12. and 13. 1. 4. Deut. 33. 2. Hab. 3. 3.

Vers. 22. Abimelech,] King of Gerar in Palestine: [unspec 22] see Gen. 20. 2. Prince] that is, chief Captain: as the Greek calleth him Archistrategos, Chief-leader of the Army. God is] the word of the Lord is for an help to thee, saith the Chaldee paraphrast: so in the verse following, for God, he useth the word of the Lord.

Vers. 23. if thou shalt lie,] that is, that thou wilt not [unspec 23] lie: as Psal. 89. 36. an imperfect speech, where an imprecation is understood, which sometimes is expressed in part, as in Ruth 1. 17. the Lord do so to me and more also, if. &c. For an oath, is both a taking of the Lord to witness that which one sweareth, and to punish if any violate his faith: both which Paul expressed when he sware, I call God for a witness upon (or against) my soul, 2 Cor. 1. 23. See before Gen. 14. 23. and 26. 29. The Greek for lying translateth hurting, or wronging. It meaneth false and deceitful dealing contrary to the covenant now to be made between them, see Ps. 44. 18

V. 25. a well] which was of great use and worth in [unspec 25] that dry country, as the south parts of Canaan are noted to be, in Judge. 1. 15. Hereupon grew that between Isaac and the Philistines, for wells of water, Gen. 26. 18. 20. 21. The Greek for well, translateth wells, as being many: and indeed Abraham had there moe wells then one, as appeareth by Gen. 26 15. 18. and it is usual in scripture, to put one for many, as is observed, on Gen. 3. 2. and 4. 20. Albeit the 30. verse. showeth rather one special to be here meant; where also the Greek speaketh of one.

Vers. 31. Beer sheba] by interpretation, the well [unspec 31] of the oath, as the Greek translateth it, and the words following do confirm: or, the well of seven; because of the 7 lambes forementioned, for Sheba usually signifieth seven, and Shebuah, an oath. See also Gen. 26. 33. they sware,] or, were sworn: for swearing is always expressed in Hebrew, in the form passive, to be sworn; because it is with a passion of the mind, and offered or occasioned by another. It hath also the signification of seven, which is a mystical number, Gen. 2. 2. The reason hereof some think to be, because it is confirmed as by seven, that is, by many witnesses: or, as having reference to the seven spirits that are before the throne of God, Rev. 1. 4. the seven horns, and seven eyes of the Lamb (Christ,) which are the seven spirits of God sent into all the world, Rev. 5. 6. Wherefore Abraham's seven lambes, seem to be not without mystery.

Vers. 33. he planted] that is, Abraham planted: as [unspec 33] the Greek expresseth: which showeth his purpose and hope here long to continue. a tree] or, a grove: that is, a plot of trees: the Greek saith, he planted a field: the Yerushalmi Targum translateth it, a paradise, or orchard: and it is usual to put one for many, see Gen. 3. 2. The Hebrew Aeshel is used also for a tree, in 1 Sam. 22. 6. and 31. 13. which another Prophet rehearsing, calleth Aelah, that is, an Oak, 1 Chron. 10. 12. It is before recorded, that Abram had such trees by his tent, under whose cool shadow men sat and were refreshed, in that hot Country, Gen. 18. 1, 4, 8. but by that which here followeth, that he called there on the name of the Lord, it is also probable, that this plantation was for religious use, which before the Law given by Moses, might be lawful; and was used generally of the nations, Deut. 12. 2. but after was forbidden, when God had chosen a place of worship. Yet as from Abraham's example, offering his son Isaac, Gen. 22. the Jews would superstitiously sacrifice their children, Ier. 7. 31. and 19. 5. so from Abraham's grove, they used groves for religious use, and sacrificed under green trees: 2 King. 17. 10. Ier. 17. 2. Isaiah 57. 5. But God forbad such things, Deut. 16. 21. yet the heathen Romans commanded them, saying, Lucos in agris habento: Leg. 12. tab. de relig. lex. 2. eternal God] or, God of eternity, or, of the World. But the Greek translateth eternal; and so God is called in Rom. 16. 26. Here is the first place, where this title was given him.

Ver. 34 many days] or, years, (as Gen. 4. 3.) Thus [unspec 34] God gave some rest to this weary pilgrim: he dwelled here still when Isaac was offered, (which was in the 33. year of his life,) Gen. 22. 19. and how long after is uncertain.

Annotations.

THings] Hebr. words: that is, things spoken of: so in verse. 20. See the notes on Gen. 15. 1. [unspec 1] tempt] that is, try or prove. The original word hath the signification of lifting up as for a sign, or essaying of some high thing. And God tempteth men, when he requireth some great or high experiment of their faith, love, and obedience; as here and in Exod. 15. 25. 26. Deut. 8. 2. and 13. 3. But temptation often signifieth a soliciting and provoking to evil, which Satan doth, Mat. 4. 1. 3. and man's own corruption, I am. 1. 14. In which sense God tempteth no man, I am. 1. 13. for it always tendeth to evil; but God tempteth us, to do us good at the end, Deut. 8. 26. 1 Cor. 10. 13. And this is spoken of God after the manner of men: for he both knoweth long before what is in man, and what himself will do, Psal. 139. 2 John 2. 25. and 6. 6.

Vers. 2. only son] Paul calleth him only begotten [unspec 2] son, Heb. 11. 17. for he had no other of Sarah the freewoman: also Ishmael of Hagar, was cast out of his house, Gen. 21. 14. Isaac] who was particularly designed for the hope of all Abraham's seed to be called in him, Gen. 21. 12. which special point the Apostle observeth in this temptation, Heb. 11. 18. So Abraham's obedience was tried in offering his son; and his faith, in offering him concerning whom he had received the promise.

Morijah] the Greek calleth it the high land: for it was a mountainy country, and this high mount was seen far off, verse. 4. The Chaldee nameth it of the service of God, there now performed, and after increased: for upon this mount Morijah, did Solomon build the Temple, for God's worship, 2 Chron. 3. 1. And by the Jews tradition, here Adam, and Noah sacrificed, and served God: see the notes on Gen. 8. 20. and 4. 3. burnt offering] Hebr. an ascension: so called, because it went all up in fire, burned upon the Altar. See Gen. 8. 20. Levite. 1.

Vers. 3. rose early] so it seemeth this was spoken [unspec 3] to Abraham in the night: and here his ready obedience is commended; as on the contrary, the like hast is noted of Balaam for evil, hastening to curse Abraham's children, which God forbad, Numbers 22. 21.

Vers. 4. the third day] As the number seven is of [unspec 4] special use in Scripture, because of the Sabbath day, Gen. 2. 2. so three is a mystical number, because of Christ's rising from the dead the third day Mat. 17. 23. 1 Cor. 15. 4. as he was crucified at the third hour of the day, Mark 15. 25, and Isaac as he was a figure of Christ, in being the only son of his father, and not spared, but offered for a sacrifice, Rom. 8. 32. so in sundry particulars, as this third day, in which Christ also was to be perfected, Luke 13. 32. and the carrying of the wood, verse. 6. as Christ did the tree whereon he died, John. 19. 17 the binding of Isaac, verse. 9. as Christ was bound, Mat. 27. 2. and in other like, he was a figure of the Lamb of God, sacrificed for the sins of the world. So Moses craved leave for three days journey into the wilderness, for to sacrifice, Exod. 5. 3. and three days they went therein, ere they found water to drink, Exod. 15. 22. and three days journey the Ark of the Lord's covenant went before them, to search out a resting place for them, Num. 10. 33. Against the third day, the people were to be ready to receive God's Law, Exod. 19. 11. and after three days, to pass over Jordan into Canaan, Ios. 1. 11. The third day Ester put on the (apparel of the) kingdom, Est. 5. 1. and in that day Hezekiah went up to the Lord's house, recovered as from death, 2 King. 20. 5. and that day, is it wherein the Prophet saith, God will raise us up, and we shall live in his sight, Hos. 6. 2. And in the third day (as well as in the seventh) the unclean person was to purify himself, Num. 19. 12. with many other the like memorable things, which the Scriptures speak of the third day, not without mystery. See Gen. 40. 12. 13. and 42. 17. 18. Ion. 1. 17. Ios. 2. 16. Unto which we may add a Jews testimony (in Breshith rabba, commenting upon this place) that there are many a three days, in the holy Scripture, of which one is the resurrection of the Messias.

Vers. 5. bow down] or, worship, to weet, God: for [unspec 5] in praying unto (or serving) God, they used to bow their bodies, in sign of reverence and honor; and sometime to kneel, sometime to bend down the head, sometime to prostrate themselves, or fall on their faces. See these gestures distinguished, in the annotations on Exod. 4. 31. we will return] Abraham in faith obeying God, did account that God was able to raise up Isaac even from the dead, Heb. 11. 19. therefore he thus spake, and prophesied of his return with himself, when he went to kill him.

Vers. 6. upon Isaac] so Christ bare the wood [unspec 6] whereon himself died, John 19. 17. and all good Christians, are to bear their cross, and follow him, Luke 14. 27. And the sacrifice being to be burned to ashes, it was no small quantity of wood that would suffice hereunto: by which also appeareth that Isaac was not now a child but a man grown: Josephus maketh him 25. year old: others 33.

Vers. 7. the lamb] or kid, The Hebrew word signifieth either young sheep or goat, Exod. 12. 5. [unspec 7] Deut. 14. 4. the Greek translateth it sheep.

Vers. 8. provide him] or, see for himself. So Abraham imparted not the whole matter to Isaac, till [unspec 8] he came to the place of execution: but stayed him upon the providence of God. Unto this faith and promise of Abraham, God answered in performance, verse 13. and upon this divine providence, the place had the name, verse 14.

Vers. 9. altar,] to sanctify the sacrifice Mat. 23. [unspec 9] 19. See Gen. 8. 20. bound Isaac:] whose faith and obedience herein was also admirable, that he neither in deed nor word resisted his father Abraham, (there being none but they two) but meekly suffered himself to be bound and laid on the altar, as a lamb to be slain: being also herein a type of Christ, in his meek and patient sufferings, Mark. 15. 1. Act. 8. 32. Phil. 2. 8. and of all Christians, the children of promise, who are to present their bodies a living sacrifice; holy, acceptable to God, which is their reasonable service, Rom. 12. 1. The Jews yearly feast upon the first of Tizri (or Septēber) called the memorial of blowing of trumpets, Levite. 23. 24. they named also The binding of Isaac, in remembrance of this action.

Vers. 10. to kill his son] By faith Abraham, [unspec 10] when he was tempted, offered up Isaac and he that had received the promises, offered up his only begotten son, of whom it was said, that in Isaac, shall seed be called to thee: Heb. 11. 17. 18. Abraham our father, was he not justified by works; having offered Isaac his son upon thee altar? Seest thou how faith wrought with his works, and by works, was faith perfected? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for justice, and he was called the friend of God, I am. 2. 21. 22. 33.

Vers. 11. the Angel] who speaketh as God, ver. [unspec 11] 12. sweareth by himself, and is called Jehovah, verse 16. wherefore this was Christ himself: see before on Gen. 16. 7. and 18. 2.

V. 12. put not forth] or send not forth, that is, lay [unspec 12] no violent hands upon him. Thus God spared Isaac from death; and Abraham, who believed that God was able to raise him up, even from the dead; did from thence also receive him, in a parable: Heb. 11. 19. I know] that is, I have experience: God speaketh after the manner of men, as in Gen. 18. 21. and often. and thou hast,] or for that thou hast, see Gen. 12. 19.

Vers. 13. the ram,] Thus Abraham's word 〈…〉 s [unspec 13] fulfilled, that God would provide himself a lamb, verse 8. and hereby the redemption of the Church by Christ, (the lamb without blemish, 1 Pet. 1. 19.) was signified according to that in Job 33. 24. Deliver him from going-down to the pit; I have found a ransom.

Vers. 14. Jehovah Iireth] that is, Jehovah will see, [unspec 14] or provide, as verse 8. the Greek interpreteth it, The Lord hath seen: for he answering to Abraham's prophesy, verse 8. the perpetual memory of his mercy, was kept in the name of the place. Mori-Yah, the usual name of the mountain, is of like interpretation: Jehovah being shortened into Yah, whereof see Exod. 15. 2. The Chaldee paraphraseth thus. And Abraham prayed and served, (God) there, in that place; and said before the Lord, here shall the generations (to come) serve (God) Therefore was it said in this day, In this mount Abram served before the Lord. He hath reference to the Temple built after in this mount, wherein God was served, 2 Chron. 3. 1. Abraham calling this place Jehovah Iireh, speaketh figuratively, as the Scripture useth in all Sacramental things: because it was a sign of God's providence. So Moses called his altar, Jehovah Nish, Exod. 17. 15. Jerusalem is called Jehovah Shammah, Ezek. 48. 35. it shall be seen,] or, it shall be provided, of God. So this special providence of God towards Abraham, is become a general proverb, for the comfort of his children, in all their distresses. The Greek translateth it, In the mountain the Lord was seen.

Vers. 16. By my self,] the Chaldee turneth it [unspec 16] By my word. Elsewhere the scripture saith, God sweareth by his soul, Ier. 51. 14. by his holiness, Amos 4. 2. by his name, Ier. 44. 26. Of this the Apostle saith, when God made promise to Abraham, because he could swear by no greater, he sware by himself saying, surely &c. And, God willing more-abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it is impossible for God to lie, we might have a strong consolation: Heb. 6. 13. 14. 17. 18. where also the Apostle teacheth that this is written for our comfort, as all other scriptures, Rom. 15. 4. And by this it is plain, that the Angel who spake to Abraham was God himself: and this oath had the accomplishment in Christ, Luk. 1. 73. &c. assuredly-saith] or, the faithful-saying. The original word Neum, is peculiar to God's oracles, which all are faithful sayings, as Paul speaketh, 1 Tim. 1. 15. and 3. 1. and 4. 9. Of the same Hebrew letters transplaced cometh also Amen.

Vers. 17. Surely] so the Apostle (following the [unspec 17] common Greek version) translateth the Hebrew Ki (which also signifieth Because, or That:) Heb. 6. 14. And here under the name blessing, is meant the promise of eternal salvation, as the Apostle there showeth. thy seed] for which, the Apostle saith thee: Heb. 6. 14. Again, where Moses saith thee, in Gen. 12. 3. the Apostle saith, thy seed, Act. 3. 25. By such interpretations, the holy Ghost teacheth us how to understand the Scriptures: and by Abraham's seed, Christ the principal, and author of salvation, is implied: and all the faithful by him saved, Gal. 3. 16. 29. shore] Hebrew lip. Here they are compared to the sand of the sea, which before in Gen. 13. 16. were to be like the dust of the earth: see also Gen. 15. 5. This promise through the faith of Abraham and Sarah believing it, was fulfilled, as the Apostle observeth, Heb. 11. 11. 12. thy seed] Isaac's posterity, Gen. 21. 12. the gate] for, gates, (as tree for trees, see Gen. 3. 2.) and by gates, he meaneth cities, and all strong defensed places: as the door (or entering) of the gate, 2 Sam. 10. 8. is explained to be, the door of the city, 1 Chron. 19. 9. And at the gates of cities, were public places of judgment, Deut. 22. 15. Job 31. 21. So the strength and dominion of the enemies is meant here, by the gate & dominion over them, by inheritance, Levite. 25. 45. Psal. 82. 8. The Greek also translateth it cities: and so in Gen. 24. 60. his] or, their enemies, meaning enemies of the seed, which word being put for children, (at the Chaldee translateth it) may have with it a word, singular or plural, and so the Scripture speaketh indifferently: as saying of the people, it went, 2 Chr. 10. 5. or they went, 1 King. 12. 5. it rejoiced, 2 King. 11. 20. which another Prophet writing saith, they rejoiced, 2 Chron. 23. 21. So 2 King. 21. 24. with 2 Chron. 33. 25. and 2 King. 23. 30. with 2 Chr. 36. 1. The reason hereof is, because a multitude is many, and yet as one: therefore, that which in Mat. 20. 31. is (ochlos) a multitude, in Mar. 10. 48. is (polloi) many.

Vers. 18. in thy seed] here the word seed, is in special [unspec 18] meant of one, that is, Christ, Gal. 3. 16. 18. who was both of the seed of David, and son of Abraham according to the flesh, Rom. 1. 3. and also God over all blessed forever, Rom. 9. 5. in whom the nations do bless themselves, and glory, Ier. 4. 2. Ps. 72. 17. bless themselves] that is, apply thy faith the blessing of Christ to themselves, and so profess it: or, shall be blessed, as the Greek translateth it, and as the promise was before made in that form, in the Hebrew, Gen. 12. 3. and after in Genesis 28. 14.

Vers. 19. Beersheba] which the Greek interpreteth, [unspec 19] the well of the oath: See before in Gen. 21. 31.

Vers. 20. Milcah] called in Greek Melcha: she [unspec 20] was Abraham's brothers wife, Gen. 11. 29. Of whose offspring, Abraham now heareth glad tidings, unto whom he after sendeth for a wife, for his son Isaac, Gen. 24.

Vers. 21. Uz] or Urs: in Greek Oox. In this [unspec 21] land Job the patient dwelled, Job. 1. 1. There was also another Vz of Aram, Gen. 10. 23. and again Vz of Seir, in Edom's country, Gen. 36. 28. Buz] in Greek Baux: of him came that learned young man Elihu, Job 32. 2. Buz dwelt by his elder brother Vz, in Arabia, Ier. 25. 20. 23. 24. Kimuel] in Greek Kamouel. of Aram] the Greek saith, of the Syrians. There was an Aram before of Sem, Gen. 10. 22. Aram throughout the Bible is turned in Greek Syria, and Syrians: as Mizraim is Egypt, and Cush Ethiopia.

Vers. 22. Kesed] or Cesed: in Greek Chazad. [unspec 22]

Chazo] in Greek Nazais. Pildash] in Greek Phaldese Iidlaph] in Greek Iledaph.

Vers. 23. Bethuel] in Greek Bathouel, of whom see after, Gen. 24. 15. Rebekah] or Rebekka; in [unspec 23] Hebrew Ribkah: she became wife to Isaac, Abraham's son, Gen. 24. 15. 67. And for that cause chiefly, is this genealogy here set down.

Vers. 24. his concubine] to weet, Nachors concubine. The Hebrew Pilegesh, (whereof the Greek [unspec 24] Pallakis, and Latin Pellex is borrowed, which we call a Concubine) signifieth: an half wife, or a divided and secondary wife: which was a wife for the bed, (and thereby differing from an whore,) but not for honor, and government of the family, (as King Solomon's wives were Princesses, but his concubines not so, 1 King. 11. 3.) neither had their children ordinarily any right of inheritance, but had gifts of their father, as Gen. 25. 5. 6. Such a concubine was Hagar to Abraham, yea and Keturah his second wife, is called a concubine, Gen. 25. 1. 6. 1 Chr. 1. 32. And Bilha and Zilpha were concubines to Jacob, Gen. 35. 22. And many other men of note had also concubines: as Caleb, 1 Chron. 2. 46. 48. Manasseh, 1 Chron. 7. 14. Gideon, Judge. 8. 31. David, 2 Sam. 5. 13. Solomon, 1 King. 11. 3. Roboam, 2 Chron. 11. 21. and among the heathens, as Est. 2. 14. Dan. 5. 3. The Hebrew Doctors say, wives were taken in Israel, by bills of Dowry, and solemn espousals; but concubines, without either of both: Maimonides treat. of Kings, ch. 4. S. 4. So among the Gentiles, as appeareth by that saying in the Poet, lest this report go of me, that I have given thee mine own sister, rather for a concubine, then in way of matrimony, if I should give her without a dowry: Plautus in Trinumm. Likewise among the Greeks, the Orator saith, we have concubines, for daily concubineship, (or use of the bed;) and wives for to bring us forth children legitimate, and faithfully to keep the things in the family, Demosthenes in Orat. against Neaera. Tebach] in Greek, Tabec: of him and his brethren we find no mention in other Scripture. Tachash] in Greek Tochos. Maacah] in Greek Mocha.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the 5 section of the Law called Chajjee Sarah, that is, The life of Sarah. See Gen. 6. 9.

Vers. 1. the life] in Hebrew lives: see Gen. 2. 7. [unspec 1] This special honor hath Sarah our mother, above all women in the Scripture, that the number of her years is recorded of God. Eve was the mother of all living, Gen. 3. 20. and Sarah is mother of all the faithful, 1 Pet. 3. 6. She lived a pilgrim with Abraham her husband 62 years, and before her departure from Charran, 65. in all 127 years.

Vers. 2. Kirjath Arba] that is, the city of Arba. [unspec 2] as the Greek translateth it: called also Chebron: see Gen. 13. 18. came] or, went-in, namely into Sarah's tent, wherein she dwelt and died: for Abraham had many tents, (as had Lot, Gen. 13. 5.) and one special for Sarah, Gen. 24. 67. and 18. 6. to weep] Sarah also is the first, for whose death, mourning and weeping is mentioned, another note of honor, as appeareth by Gen 50. 9. 10. 11. Ier. 22. 18. 2 Sam. 1. 17. &c. But sorrow for the dead, must be moderate in God's people, as having hope of the resurrection, 2 Thes. 4. 13. 14. and weep, in the Hebrew hath one little letter, extraordinary, noted also in the margin of the Hebrew bibles, whereby as the Jews think is signified, that Abraham's mourning was not excessive, but with moderation. The Hebrew Doctors say that afterwards in Israel, a man was bound by the law (in Lev. 21. 2. 3.) to mourn for his mother, and for his father, his son and his daughter; and his brother and his sister by the fathers side. And by the Rabbin's, a man was to mourn for his wife that he had married, and so the woman for her husband: to mourn also for brother and sister by the mothers side. Maimonides in Misneh, tom. 4. treat. of Mourning. ch. 2. S. 1.

Vers. 3. from before] or, from the face of his dead: [unspec 3] where in likelihood, he had sitten a while on the earth, as was the manner of mourners to do: Job 2. 12. 13. Esa. 47. 1. sons of Cheth] that is, the Chethites, or Hittites, the people which came of Cheth the son of Canaan, Gen. 10. 15.

Vers. 4. asojourner] or foreigner: properly it signifieth [unspec 4] one that dwelleth in a strange country, and hath no possession of his own there. And as Abraham, so David acknowledgeth this of himself & his people, with God: 1 Chr. 29. 15. Psal. 39. 13. and the law taught them so much, Leviticus 25. 23. and the Gospel teacheth us the same for our estate on earth, 1 Peter 2. 11. and commendeth to us the faith of these fathers, that did so profess themselves, to be strangers and foreigners in the land: thereby declaring plainly that they sought a better country, even an heavenly, where God hath prepared for them a city: Hebr. 11. 13. 14. 16. a burying place] or, grave, sepulcher, in Hebrew Keber, from which the German grab; and our English grave are derived. Abraham having sojourned 60. years in these lands, never purchased foot of inheritance, Act. 7. 5.) till now for his dead; not for any, (though it is likely sundry had died in his house within this time,) but for Sarah his wife. As the former shown his faith, abiding there as in a strange Country, Heb. 11. 9. so this purchase of a grave, showeth the like, not only for the general resurrection of the dead, but for the special possession of this promised land: for which cause, Jacob also would be brought out of Egypt to be buried here, Gen. 47. 29. 30. and Joseph by like faith, gave commandment of his bones, Gen. 50. 24. 25. Heb. 11. 22. For a Sepulcher of ones own, was a sign of right, and firm possession, Isaiah 25. 16. out of my sight] or, from before me: so verse 8. Death, so defaceth all earthly things, that the most lovely, are by it made loathsome: for Sarah had been the desire of his eyes, Ezek. 24. 16. but now he cannot suffer her in his sight. And the living do bury their dead, that according to the sentence of God, man may return to his earth and dust, Gen. 3. 19. and be sown as seed in the ground till the resurrection, 1 Cor. 15. 35. 36. &c. where they rest in their graves, as in their beds, till their change come, Esa. 57. 2. Job 14. 14.

Vers. 6. a Prince of God] that is, a mighty prince, [unspec 6] an holy ruler: preferred and advanced of God. So Abimelech acknowledged that God was with him; Gen. 21. 22. Things that excel, are said to be of God: as Mountains of God, Psal. 36. 7. Cedars of God, Psal. 80. 11. wrestlings of God, Gen. 30. 5. and many the like. The Greek here translateth, a King of God, the Chaldee, a prince before the Lord. A like speech is used of the Priests, called Princes of God, 1 Chron. 24. 5. the choice] that is, the best, the fairest: as the Chaldee explaineth it; because men use to chose the best things. And choice is put for chosen: as glory of grace, and riches of grace, Ephes. 1. 6. 7. for glorious and rich grace: the promise of the spirit, Gal. 3. 14. for the promised spirit; and many the like. with-hold] or closeup, forbid, either by word or deed.

Vers 7. bowed down] did obeisance, in sign of reverence, and thankfulness: so verse 12. Sometime [unspec 7] they that bowed, would say they did so, as professing their thankfulness, 2 Sam. 16. 4.

Vers. 8. your mind,] or, your will: Hebrew with your soul; which word is often used for the mind [unspec 8] or will of any: Psal. 27. 12. and 41. 3. and 105. 22. The Greek translateth, if ye have in your soul: the Chaldee, if it be the pleasure of your soul. to bury] that is, that I should bury: an usual phrase, where the person is not expressed, but easily understood: see Gen. 6. 19. and 19. 20. and 47. 29.

Vers. 9. of Macpelah] which is by interpretation, [unspec 9] the cave of doubleness, as the Chaldee hath, and so the Greek also translateth it, the double cave: but it appeareth by verse 17. 19. to be the name of the place. full money] Hebrew, full silver, that is, for as much money as it is worth: silver is named for all money, and full, for full weight, as appeareth verse 16. A like speech is used in used in 1 Chron. 21. 24. for full silver; which another Prophet saith, for the price, that is, the worth of it, 2 Sam. 24. 24.

Vers. 10. sitting] there present among them: or [unspec 10] dwelling, as the word often signifieth. in the ears] that is, in the audience, or hearing: as the Greek explaineth it. So verse. 13. and 16. went in] meaning the citizens; who are described by going in, as in Gen. 34. 24. by going out: which two are often joined together, to go in and out, for to converse, trade, &c. see Ier. 17. 19. 20. 25. & 22. 4.

Vers. 11. in the eyes,] that is, in the fight, or presence: [unspec 11] or before: as the Greek translateth it: so verse 18. sons of my people] which the Greek turneth, my citizens; an usual east country phrase: so in Luke 19. 14. his citizens, is turned in the Syriac, the sons of his city. Bargains passed thus publicly in the city gates, for more testimony and assurance, as was used also in other cases, Ruth. 4. 1. 4. 9. 11.

Ver. 13. if thou] that is, wilt give it, or if thou be he, [unspec 13] whom I speak of: as the Greek translateth, seeing thou art with me: (that is, present.) Such imperfect speeches are often used, where other fit words are to be understood, as the scripture it self sometime manifesteth: as behold the oxen, 2 Sam. 24. 22. which another Prophet relating saith, behold I give the oxen, 1 Chron. 21. 23. See also before, Gen. 11. 4. and 13. 9. and after here in the 15. ver. money] Hebrew silver, that is, the price of the field.

Vers. 15. shekels:] or, (as we may call them) shillings: [unspec 15] the Greek translateth them didrachmes: w ^ch word is used Mat. 17. 24. what the shekel weighed, see noted on Gen. 20. 16.

V. 16. currant] or, passing to: and so allowed of Merchants, [unspec 16] as the Greek turneth it: which the Chaldee amplifieth thus, that was taken for merchandise in every Country.

Vers. 17. was made sure] the Hebrew is stood up: [unspec 17] that is, was made stable, sure and confirmed, as the Greek translateth it in the last verse of this chapter. And this purchase thus assured to Abraham was a prophetical sign, that his posterity should have the inheritance of that land: even as Jeremiah's buying of his uncles field before witnesses, was a sign of the Jews return into the possession of this land; Ier. 32. 7. 9. 10. 15. 43. 44.

Vers. 19. in the cave] or de • : thus carefully bought, [unspec 19] and described where it lay, for a monument to posterity. In this cave also Abraham himself was buried with his wife, at his death, Gen. 25. 9. Likewise Isaac his son, with Rebekah his wife, and Jacob with Leah his wife: Gen. 49. 31. and 50. 13. The Patriarchs hereby testifying their faith in the promises of God, for the inheritance of this land, and of life eternal figured hereby, as before is observed on v. 4. Herewith may be compared the purchase of the potters field bought with the price of Christ's blood to bury strangers in: Mat. 27.

Annotations.

INto days] that is, years: see Gen. 18. 11. He [unspec 1] was now 140 years old: for Isaac his son was forty, Gen. 25. 20. and he was borne when Abraham was 100. Gen. 21. 5.

Vers. 2. the eldest] or, the Elder: so the Greek [unspec 2] translateth it elder, or ancient, whereby may be meant Governor, as the words following do explain: for Elder, is an usual name for Governor, Gen. 50. 7. Num. 11. 16. Ruth. 4. 2. 1 Tim. 5. 17. This in likelihood was his Steward Eliezer, Gen. 15. 2. under my thigh] a sign which Jacob also required of his son Joseph, Gen. 47. 29. either to signify subjection, or for a further mystery of the covenant of circumcision, or rather of Christ the promised seed, who was to come out of Abraham's loins or thigh, as the like phrase showeth, in Gen. 46. 26. of the souls that came out of Iaakobs thigh: wherefore Abraham and Jacob make their thighs as holy signs, in respect of God's promise. For otherwise in swearing, they used to lift up the hand towards heaven: see Gen. 14. 22. Hereupon the Greeks have of the Hebrew word Ierek, that is, a Thigh, framed their Horkos, that is, an oath: even as of the Hebrew Iamin, which is the right hand, (used when oaths were taken, Isaiah 61. 8.) they have formed the Greek word Omnuo, to swear.

Vers. 3. by Jehovah] by whom alone we are commanded to swear, Deut. 6. 13. The Chaldee saith, [unspec 3] by the word of the Lord: that is, Christ: John. 1. 1. the Canaanite] or Canaanites, as the Greek translateth: see Gen. 10. 16. This care Abraham had for his sons wife, lest by marrying with unbelievers, he or his posterity should be drawn from God, as the Law saith, Thou shalt make no marriages with them; they daughter thou shalt not give unto his son, neither take his daughter unto thy son; for they will turn away thy son from following me, &c. Deut. 7. 3. 4. See also Gen. 27. 46. Plato a heathen Philosopher divinely showeth (in his 6 book of laws,) the end of marriage to be, the continual propagation of mankind, and good education of children, that leaving children's children after them, parents may always have some as in their own stead, to serve God, and to worship him according to the Law. As Isaac was a type of Christ, so in this procuring of him a holy wife by his servant, may be typed the Church, gathered of Saints, by the employment of his ministers, to be the Spouse of Christ. For he is compared to a bridegroom, John. 3. 29. and the Church is the bride the Lambes wife, Rev. 21. 9. 10. and the Apostles prepared the Churches for one husband, to present them a pure virgin to Christ, 2 Cor. 11. 2. which was not to be of the Canaanites, that figured the unholy shut out of the Lord's house Zach. 14. 21. but from Christ's own land and kindred, that is, from heaven, borne of God from above, Rev. 21. 2. 1 Per. 1. 23. 1 John 3. 9. 10.

Vers. 4. my land] which after is named Mesopotamia, [unspec 4] verse. 10. where though Idolatry too much prevailed, (Ios. 24. 2. Gen. 31. 19. 53.) yet not so much as among the Canaanites, Deut. 12. 31.

Vers. 5. If so be] or, Peradventure, so verse. 39. see [unspec 5] Gen. 18. 24. go after] that is, follow, or come with me: so in ver. 8. &c. That which in Mar. 1. 20. is went after him, in Mat. 4. 22. is written, followed him. Again, where one writeth, he followeth not us, Mar. 9. 38. another saith, he followeth not with us, Luke 9. 49. that is, he accompanieth us not.

Vers. 6. lest thou] or, that thou return not. As Abraham [unspec 6] by faith abode in the land of promise, so would he have his son, Heb. 11. 9.

Vers. 7. thy seed] the Chaldee explaineth it, thy [unspec 7] son: the Greek, to thee and to thy seed. See Gen. 12. 7. before thee] and with thee, as in the repetition, verse. 40. is expressed: both to lead and to protect. As a prudent wife is of the Lord, Prov. 19. 14. so Abraham believed that the Angels, who are all ministering spirits, sent forth to minister, for them, who shall be heirs of salvation, Heb. 1. 14. should be sent for assistance in this business, which unto many, seemeth worldly and base, but is indeed honorable, Heb. 13. 4.

Verse 8. clear] or innocent: and so discharged [unspec 8] of the oath.

Vers. 9. his Lord] or master; the pillar and sustainer [unspec 9] of the family: see Gen. 15. 2. As the Hebrew signifieth Lord and Master; so the Scripture useth them indifferently: as where one Evangelist saith Lord, Matth. 17. 4. another saith Master, Mar. 9. 5.

Vers. 10. and all the goods] the Greek translateth, [unspec 10] and of all the goods of his Lord, with him. This by comparing ver. 53. seemeth to be the true meaning. Mesopotamia] in Hebrew called Aram Naharajim, that is to say, Aram (or Syria) of the two rivers, it being a country that lay between the rivers Euphrates and Tigris (or Chiddekel,) whereof see Gen. 2. 14. The Chaldee calleth it Aram that is by Euphrates. As Mizraim is in Greek and other tongues, called Egypt, Gen. 12. 10. so Aram Naharajim, is in Greek Mesopotamia, so called of lying amidst the rivers, which name the New Testament also keepeth, in Act. 7. 2. Afterwards it is called Padam Aram, in Gen. 25. 20. Aram, the New Testament usually calleth Syria, Mat. 4. 14. Act. 15. 23. 41. See Gen. 10. 22. of Nachor] where Nachor dwelt, that was Charran, Gen. 28. 2. 10. By which it appeareth that Nachor accompanied Abraham and Tharah from Vr to Charran, but no further, Gen. 11. 31. So that is called Christ's City, wherein he dwelt, Mat. 9. 1.

Vers. 11. to kneel down] and consequently to rest [unspec 11] them; as the Greek interpreteth it.

Vers. 12. bring it to pass] or, cause it to happen: that [unspec 12] is, give good success, or send me good luck. The same word is in Gen. 27. 20. and is spoken of occurrences and events that do fall out and offer themselves unto men, beyond their skill and counsel, through God's providence, but to us by hap or chance, as the Scripture also speaketh in Luke 10. 31. This being repeated by the servant, ver. 42. is expounded prospering: and the Greek there and here, so translateth it by one and the same word.

Vers. 14. the damsel] or young-woman, maid: in [unspec 14] Hebrew Naarah, which five times in this chapter, and often otherwhere is written by the letters Naar, in the form masculine, but by the vowels Naara. evidently-appointed] or prepared, as by certain argument and demonstration: or nurtured, that is, prepared and brought up by nurture and chastisement. The original word signifieth properly to argue, chastise, or nurture. Here it signifieth appointing or preparing, (as the Greek and Chaldee do translate it) but with evident demonstration to another. So Paul useth the Greek word Elench, (answerable to the Hebrew here) for an Evidence or Demonstration, Heb. 11. 1.

Vers. 15. it was, &c.] this may also be read thus, [unspec 15] And the same was, (or came to pass,) before he had made an end of speaking; for loe Rebekah, &c. So God promiseth his people, before they call, I will answer; and whiles they speak, I will hear, Isaiah 65. 24. And in the 45 verse following, it is said that this speaking was in his heart. and her pitcher] the Greek translateth it, having her pitcher (or waterpot.) The Scripture often setteth down the base and homely works, wherein the Saints (men and women) were in old time employed from their youth; as here of Isaac's wife, the mother of the Patriarchs: likewise of Rachel Iaakobs wife, Gen. 29. 9. and of the daughters of Moses father in law, Exod. 2. 16. and sundry the like.

Vers. 16. good countenance] or, good of visage, that [unspec 16] is, fair to look upon. So Gen. 26. 7. and Exod. 2. 2. translated fair or goodly, by the Apostles authority. known] that is, lain with her: see Gen. 4. 1. These properties of humility, kindness, beauty and chastity, are mentioned by the Holy Ghost, as the most excellent: so Christ's Spouse is spiritually described by such, Song 1. 8. 15. &c.

Vers. 17. let me drink] or, slake my thirst. The [unspec 17] word here used is strange, and seemeth to be Syriac, which they spake in that country, and to have the significatiō of great thirst, which he desireth to be slaked: and after in repeating this, ver. 45. he useth the common Hebrew, hashkini, that is, let me drink.

Ver. 21. wondering] that is, wondered; and as the [unspec 21] Greek translateth, considered her, and held his peace.

Ver. 22. took] and gave unto her: as taking, Psal. [unspec 22] 68. 19. is expounded giving, Eph. 4. 8. ear-ring] or abillement, jewel, ouch: which was hanged sometime on the care, Genesis 35. 4. sometime on the nose, face, or forehead, Ezek. 16. 12. and so this here was, as the 47. ver. showeth. The Greek turneth it as of many ear-rings. In narration of this story, (which yet seemeth to be of light and trivial matters,) the Spirit of God is very exact and large; whereas other things wherein great mysteries are infolded (as the history of Melchizedek, Gen. 14. and many the like,) are set down in few words. That men might consider God's wisdom and providence in things of least esteem among men. Compare 1 Cor. 1. 25. 27. 28. half a shekel] a weight called in Hebrew bekagh, which signifieth cleft or cut in the mids: and so the Law expoundeth it to be half a shekel, Exod. 38. 26. the Greek translateth it a drachm, or dram: which if it were half the common shekel, weighed 80 grains of barley: the holy shekel was double so much: see Gen. 20. 16. ten] to weet, shekels, as the Chaldee expressly addeth: such words as are easy to be understood, are often omitted: so a thousand, 2 Sam. 8. 4. for a thousand chariots, 1 Chron. 18. 4. the three, 1 Chron. 11. 18. for the three mighty men, 2 Sam. 23. 16. and many the like.

Vers. 24. Bothuel] in Greek, Bathouel son of [unspec 24] Melcha.

Vers. 26. bowed himself] or, adored, worshipped [unspec 26] Jehovah. The former word signifieth the bending or stooping with the head: this meaneth the bowing or prostrating of the whole body: usually called worshipping or adoration. So Exod. 4. 31. Gen. 22. 5.

Vers. 27. mercy] or gracious kindness: see v. 49. [unspec 27] brethren] that is, kinsfolk: see Gen. 13. 8. or brethren is put for brother, as the Greek and Chaldee translateth it, and so it is after explained, v. 48.

Ver. 31. blessed of Jehovah] an honorable title, [unspec 31] used as it seemeth, in those times by many, as Gen. 26. 29.

Ver. 33. there was set] to weet, by Laban; or he [unspec 32] set: (for the Hebrew hath a double reading to afford both senses) and so the Greek translateth he set, and the Chaldee, they set: and here the word meat or bread (as the Greek expresseth) is to be understood; as elsewhere other words, which the scope of the place showeth: as, he put in Syria, 1 Chron. 18. 6. for, he put garrisons in Syria, 2 Sam. 8. 6. See Exod. 34. 7. not eat] an example of a diligent and faithful servant, preferring his work for which he was sent, before his food. So the Apostle teacheth servants obedience, in singleness of their heart, as unto Christ: not with eye-service as men pleasers, &c. Eph. 6. 5. 6. 7. 8.

Vers. 36. after her old-age] that is, after she was [unspec 36] wexen old: and so without natural strength to bear: see Gen. 18. 11. all that he hath] wherein he also was a figure of Christ, whom the Father hath made heir of all things, Heb. 1. 2. and of true Christians, who with him shall inherit all things, Rev. 21. 7. So again in Gen. 25. 5.

Vers. 38. If thou shalt not go] understand, wishing [unspec 38] a curse to thy soul, if thou go not: for so imprecations were annexed with solemn oaths, but not expressed: see Gen. 21. 23. The Greek translateth, but thou shalt go: which is also the meaning, and so expressed before, in v. 4. family] that is, kindred, or as the Greek saith, my tribe: and so before in v. 4. and after, v. 40. 41.

Vers. 40. have walked] and pleased (as the Greek [unspec 40] translateth) and that by his calling and faith in his promises, as before, v. 7. see Gen. 5. 22. and 17. 1. with] and before thee: see verse. 7.

Vers. 41. execration] or, curse: as the Greek [unspec 41] here translateth it. Before it was called simply an oath, verse. 8. and so the Chaldee still hath it here: but this word, and the form of the oath in v. 38. showeth it was also with imprecation of evil, if he did break his promise. So Gen. 26. 28. Deut. 29. 12. 14. 19. 21. The Hebrew Alah, is by the Apostle in Greek, ara; that is, acurse, Rom. 3. 14. and in Num. 5. 21. both are joined, an oath of cursing.

Ver. 42. if thou be now] or, O be thou I pray thee: [unspec 42] for it was a prayer, as the 12. verse before showeth: and as oaths, so prayers were often uttered after this manner: as in Luke 12. 49. if it were already kindled: that is, O that it were: as the Syriac translation explaineth it, I desire that it were already kindled. So in Psal. 139. 19. If thou wouldst slay the wicked: that is, O that thou wouldest: and sundry the like: see Gen. 28. 20.

Vers. 45. in my heart] or, unto my heart: the Greek [unspec 45] saith, in my mind. This was not expressed before, in verse. 15.

Vers. 46. from upon her] from her shoulder, and [unspec 46] to put upon her hand, as was said verse 18. and so the Greek here joineth them both.

Vers. 47. her face] or nose, forehead, from whence it hung down on the nose: so Ezek. 16. 12. See [unspec 47] before in ver. 22.

Verse 48. way of truth,] that is, the true (the [unspec 48] right) way.

Vers. 49. do mercy and truth] that is, deal mercifully [unspec 49] and truly, or kindly and faithfully: which two things as they are often spoken of God towards men, as before in v. 27. and Gen. 32. 10. 2 Sam. 2. 6. Psal. 25. 10. and 57. 4. and 61. 8. and 89. 15. and 98. 3. and 138. 2. so of men toward men, as here, and in Gen. 47. 29. Ios. 2. 14. The first word signifieth a gracious, kind, and merciful affection; the other, a true and faithful disposition, constantly to perform what is spoken or expected: of these both it is said, let not mercy and truth forsake thee, Prov. 3. 3.

Vers. 50. the thing] or, the word is come forth. [unspec 50] unto thee] the Greek turneth it, speak against thee. evil or good] that is, anything at all against it; but do rest in the will of God. A like speech is in Gen. 31. 24.

Vers. 53. vessels] or instruments, ornaments, jewels, [unspec 53] &c. The word is large, signifying all things for use or ornament. precious things] or, dainties: and by conference with other places, the word seemeth to be meant of the precious or dainty fruits of the earth: the Greek translateth it only gifts. This word is used in Deut. 3. 3. 13. 14. 15. Song. 4. 13. 2. Chron. 21. 3. and 32. 23. Ezr. 1. 6. The holy Ghost seemeth to express it in Greek by opora, that is, summer or autumn-fruit, Rev. 18. 14.

Vers. 55. days, at least ten] or thus, days, or ten: meaning a year, or ten months. The Greek interpreteth [unspec 55] it, about ten days; but the Chaldee addeth, or ten months, and so it may well be understood, 〈◊〉 year of days, (that is, a full year) or at least ten months. Days is often used for a year, as is shown on Gen. 4. 3.

Vers. 57. her mouth] that is, ask her consent: or, what she will say. The Chaldee translateth it, and [unspec 57] hear what she saith. The mouth is put for that which cometh out of the mouth: which the holy Ghost expoundeth the word, Luke 4. 4. from Deut. 8. 3. Hereupon the mouth is often used for speech, or words; as in Gen. 41. 40. and 45. 21. Exod. 17. 1. Num. 9. 20. Deut. 1. 26. Psal. 49. 14.

Vers. 59. her nurse] named Deborah, whom Jacob [unspec 59] buried with lamentation, Gen. 35. 8. she was sent for honorable respect, and to have tender care of Rebekah, as the Scripture showeth Nurses to have, 1 Thes. 2. 7. Num. 11. 12.

Vers. 60. unto thousand,] that is, a mother of innumerable [unspec 60] people. The Chaldee translateth, thousands and ten thousands, whereby an infinite number is meant, as in Dan. 7. 10. the gate] that is, as the Greek and Chaldee translateth the cities: and by possessing or inheriting, is meant dominion over them Lev. 25. 46. See in Gen. 22. 17. them] or it, that is, the seed: see Gen. 22. 17.

Vers. 61. after] the Greek translateth, with the [unspec 61] man. So in 1 Cor. 10. 4. the rock that followed them, is in the Syriac and Arabic versions, turned, the rock that went with them. Thus Rebekah left her friends, and fathers house, to go unto Isaac her husband: so the Spouse of Christ is exhorted to forget her people and her fathers house, Psal. 45. 11.

Vers. 62. from the way] Hebr. from the coming: [unspec 62] or, from coming, that is, from walking. The Greek translateth, Isaac walked through the wilderness.

Beer lachai roi] that is, the well of him that liveth, that seeth me; whereof see Gen. 16. 14. The Greek saith, by the well of vision: the Chaldee, from the well whereat the Angel of life appeared. But the Yerushalmi paraphrase saith, And Isaac went from the school-house of Sem the great, to the well whereat the majesty of the Lord had been revealed. Though this exposition be uncertain, yet it is certain Sem was now alive, by comparing his life time, Gen. 14. 18. Where Melchizedek is counted by the Jews, Sem the great: who might well be master of a school of the Prophets. south country] or, land of the south: the south part of Canaan: see Gen. 12. 9.

Vers. 63. to mediate] or to pray, as the Chaldee [unspec 63] translateth: but the Greek saith, to exercise him-self, which comprehendeth both meditation and prayer, as the Hebrew also doth, Psal. 77. 4. 7. 13. and 119. 15. and 102. 1. the looking forth] or, turning towards; that is, when it was towards evening; before Sun setting: as on the contrary, the looking forth of the morning, Exod. 14. 27. is very early, before Sun rising. So in Deut. 23. 11. where this phrase is explained to mean before the Sun be set. It seemeth to be at the ninth hour of the day, (with us, the third hour after noon) for then they began the daily evening service of God, and burning of sacrifice, and it was called in Israel, the hour of prayer, Act. 3. 1.

Vers. 64. lighted] Hebr. fell down; the Greek [unspec 64] hath, leaped down, which was to meet him with the more reverence and submission. a veyl] a sign also of subjection, 1 Cor. 11. 5. 6. 10.

Vers. 67. the •• nt of Sarah] which she had peculiar, [unspec 67] for her own use, see Gen. 23. 2. the Greek translateth it, the house, or habitation: and so the Lord's tent, is called an house, 1 Chron. 9. 23. Compare with this, Song 8. 2. where the Church bringeth Christ into her mothers house. he took] by solemnity of marriage; this was in the 40 year of his life; Gen. 25. 20. loved her] So ought men to love their wives, as their own bodies: likewise he saith, Husbands, love your wives, even as Christ also loved the Church, Eph. 5. 28. 25▪ was dead] These words the Chaldee paraphrast addeth: and the Hebrew text sometime supplieth such wants, as that which thou hast prayed, Isaiah 37. 21. for, I have heard that which thou hast prayed, 2 King. 19. 20. The Greek translateth, he was comforted concerning Sarrha his mother. She died three years before his marriage. Hereupon the Hebrew Doctors say, Isaac mourned for his mother Sarah, three years; after three years he took Rebekah, and forgot the mourning for his mother: from whence thou mayest learn, that whiles a man takes not a wife, his love goeth after his parents; when he takes a wife, his love goeth after his wife; as it is said (in Gen. 2. 24.) Therefore shall a man leave his father and his mother, and he shall cleave to his wife. Pirkei R. Eliezer, ch. 32.

Annotations.

ADded] that is, did again take a wife, when he [unspec 1] was an hundred and forty years old, and had of her six sons, by the extraordinary blessing of God: whereas forty years before, his body was even dead, in respect of natural strength and vigor, as the Apostle noteth, Rom. 4. 19. a wife] called elsewhere a concubine, 1 Chron. 1. 32. what manner of wife that was, see on Gen. 22. 24. Keturah] in Greek Chettoura.

Vers. 2. Zimran] in Greek Zombran. Iekshan] in Greek Iezan] Medan] whose posterity [unspec 2] are called Medanites, Gen. 37. 36. Midian] in Greek Madiam and Madian, Act. 7. 29. of him came the people called Midianites; that soon fell from Abraham's faith to idolatry, Num. 25. Shuach] in Greek, Soie: of him came Bildad, Job's friend, called the Shuchite, Job 2. 11.

Vers. 3. Sheba] in Greek, Saba: his posterity robbed [unspec 3] lob of his oxen and asses, Job 1. 15.

Vers. 4. Ephah] or Gepha: in Greek, Gephar. Epher] or Gepher, in Greek Apheir: of him the [unspec 4] country Africa is thought to have the name. Enoch] in Heb. Chanoch: as Gen. 5. 18.

Vers. 5. to Isaac] as being his only heir, and child of promise, Gen. 21. 12. a figure of Christ and [unspec 5] Christians, heirs by promise of all things, Heb. 1. 2. John 3. 34. Rev. 21. 7. Gal. 3 29. and 2. 28.

Vers. 6. concubines] Hagar, and Keturah: verse. 1. [unspec 6] east country] or, land of the East: a part of Arabia: hereupon mention is made of the sons of the East, Job 1. 3. And Job himself was in likelihood the son of one of these sons or nephews of Abraham by Keturah.

Vers. 7. 175 years] This sum of his years showeth, how Abraham had lived a pilgrim in Canaan [unspec 7] a hundred years after he came out of Charran, Gen. 12. 4. That he attained not to the years of his forefathers, who all lived longer then he, Gen. 11. 11. &c. as did also his son Isaac, Gen. 35. 28. That he left alive behind him, Heber, that great Patriarch and Prophet, of whom he had the surname to be an Hebrew, Gen. 11. 17. and 14. 13. and from whom he was the seventh generation, as Enoch was from Adam.

Vers. 8. hoary age] as was promised, Gen. 15. 15. [unspec 8] of days] so the Greek and Chaldee explaineth it, and the Hebrew it self elsewhere, Gen. 35. 29. Such words are often to be understood, as a full,